Let’s continue with selections from the Attadandasutta and the Sâriputtasutta, in Chapter 4 of the Atthakavagga, part of the Sutta Nipāta. These passages were translated by V. Fausböll. The Attadandasutta provides a description of an accomplished Muni (sage) who has attained perfection in self-restraint and insight. While in the Sâriputtasutta, Lord Buddha shows Sariputra (vegan) what kind of life a Bhikkhu (monk) should lead.
ATTHAKAVAGGA ATTADANDASUTTA. “Description of an accomplished Muni [sage].
Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet, having cut off the stream, and being without bonds. What is before (thee), lay that aside; let there be nothing behind thee; if thou will not grasp after what is in the middle, thou will wander calm. The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world. He who does not think, ‘this is mine’ and ‘for others there is also something,’ he, not having egotism, does not grieve at having nothing. Not being harsh, not greedy, being without desire, and being the same under all circumstances, that I call a good result, when asked about an undaunted man. For him who is free from desire, for the discerning (man) there is no Samkhâra [things that have come into existence due to causes and conditions that are subject to continuous change]; abstaining from every sort of effort he sees happiness everywhere. The Muni [sage] does not reckon himself amongst the plain, nor amongst the low, nor amongst the distinguished; being calm and free from avarice, he does not grasp after or reject anything. Attadandasutta is ended.”
SÂRIPUTTASUTTA.
“On Sariputra asking what a Bhikkhu [monk] is to devote himself to, Buddha shows what life he is to lead. Neither has before been seen by me,’ so said the venerable Sariputra, ‘Nor has any one heard of such a beautifully-speaking Master, a Teacher arrived from the Tusita Heaven. As He, the clearly-seeing, appears to the world of men and gods, after having dispelled all darkness, so He wanders alone in the midst (of people).
To this Buddha, who is independent, unchanged, a guileless Teacher, who has arrived (in the world), I have come supplicatingly with a question from many who are bound in this world. To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or a cemetery, or (who lives) in the caves of the mountains, How many dangers (are there not) in these various dwelling-places at which the Bhikkhu [monk] does not tremble in his quiet dwelling!
How many dangers (are there not) in the world for him who goes to the immortal region, (dangers) which the Bhikkhu [monk] overcomes in his distant dwelling! Which are his words, which are his objects in this world, which are the virtue and (holy) works of the energetic Bhikkhu [monk]? What study having devoted himself to, intent on one object, wise and thoughtful, can he blow off his own filth as the smith (blows off) that of the silver?’
‘What is pleasant for him who is disgusted (with birth, et cetera), O Sariputra,’ so said Bhagavat [Lord Buddha’s], ‘If he cultivates a lonely dwelling-place, and loves perfect enlightenment in accordance with the Dhamma, that I will tell thee as I understand it. Let not the wise and thoughtful Bhikkhu [monk] wandering on the borders be afraid of the five dangers: gad-flies and (all other) flies, snakes, contact with (evil) men, and quadrupeds. Let him not be afraid of adversaries, even having seen many dangers from them; further he will overcome other dangers while seeking what is good. Touched by sickness and hunger let him endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong, what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Kanha (that is Mâra [the personification of negative qualities in the human ego, which cause the arising of delusion and the ripening of karmic retribution]). Let him not fall into the power of anger and arrogance; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. Guided by wisdom, taking delight in what is good, let him scatter those dangers, let him overcome discontent in his distant dwelling, let him overcome the four causes of lamentation. What shall I eat, or where shall I eat? He lay indeed uncomfortably (last night) where shall I lie this night? Let the Sekha [the one in training who has not yet attained arahantship] who wanders about houseless subdue these lamentable doubts.
Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness; guarded in these (things) and wandering restrained in the village let him, even (if he be) irritated, not speak harsh words. Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful; having acquired equanimity let him with a composed mind cut off the seat of doubt, and misbehavior. Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. And then the five impurities in the world, the subjection of which he must learn thoughtfully, let him overcome passion for form, sound and taste, smell and touch. Let the Bhikkhu [monk] subdue his wish for these Dhammas and be thoughtful, and with his mind well liberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.’ So said Bhagavat [Lord Buddha’s]. Sâriputtasutta is ended. Atthakavagga, the fourth.”
